EXOD490 Judah b. Tema … used to say: The brazen-faced is headed for Gehinnom (purgatory); and the shamefaced, for the Garden of Eden (Paradise). Pirkei Avot, Perek V, mishnah 23. Three sure signs, says the Talmud, distinguish authentic Jewry: its members are compassionate, bashful, and given to deeds of kindness. And Rava taught: Whoever has these three distinguishing marks--compassion, bashfulness, deeds of kindness--it is certain that he is a descendent of Abraham (T.B. Yebamoth 79a; Kallah Rabbathi ix (ed. Higger, 333). Judah b. Tema reinforces the point. There are times for bold incisive action; but your basic character traits should be Abraham the Patriarch's, primarily bashfulness, a shame-faced, shy desire to avoid the limelight. When they received the Torah at Sinai, the Israelites pleaded with Moses, "Do you speak with us, and we will hear; but let not God speak with us, lest we die." And Moses said to the people, "Do not fear; for God has come to prove [elevate] you, and that His awe may be upon your countenance, that you may not sin." This last part, says the Talmud, simply means bashfulness, the quality of being shamed-faced [this and preceding verse. T.B. Nedarim 20a] Psychology recognizes the importance of shame in our growth. The human being enters life as an animal, imperiously demanding his wishes and ruthlessly moving to achieve them. Only the daunting realization of shame – a quality, as far as we know, absent in animals and thus unique to man--makes him learn to control and modify his passionate demands. And shame inherently involves the concept of the face: the child realizes that as he sees others with faces, so does he have a face which others see--and because he is seen, he can be subjected to shame. Hence at Sinai came the terrifying signs of the Deity making His presence known, that our people might forever after be aware of His presence, and thus be reluctant, ashamed to sin. How can you sin when the Owner and Master of all is watching you? The tractate Kallah Rabbathi (ii) has this very text of ours, that the shame-faced is destined for paradise; and in explanation, it adds another teaching: "Whoever is shame-faced will not soon sin…" For bashfulness is the touchstone of morality and religiosity. Beginning life as we do as amoral animals, it is well-impossible to remain perfectly sinless and blameless. We will err; we will slip. But at least the capacity to feel disgrace, shame, can ensure that we will not take to sin with open arms and make it the key to a career. It was taught in the name of Rav: "Whoever commits a transgression and is then ashamed of it, will be forgiven for all his sins." ( T.B. Berakoth 12b) Shame opens the door to t'shuvah, return in repentance. Through that door lies the way to Paradise.